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God the Creator and Redeemer

48

Hear this, O house of Jacob,

who are called by the name of Israel,

and who came forth from the loins of Judah;

who swear by the name of the L ord,

and invoke the God of Israel,

but not in truth or right.

2

For they call themselves after the holy city,

and lean on the God of Israel;

the L ord of hosts is his name.

 

3

The former things I declared long ago,

they went out from my mouth and I made them known;

then suddenly I did them and they came to pass.

4

Because I know that you are obstinate,

and your neck is an iron sinew

and your forehead brass,

5

I declared them to you from long ago,

before they came to pass I announced them to you,

so that you would not say, “My idol did them,

my carved image and my cast image commanded them.”

 

6

You have heard; now see all this;

and will you not declare it?

From this time forward I make you hear new things,

hidden things that you have not known.

7

They are created now, not long ago;

before today you have never heard of them,

so that you could not say, “I already knew them.”

8

You have never heard, you have never known,

from of old your ear has not been opened.

For I knew that you would deal very treacherously,

and that from birth you were called a rebel.

 

9

For my name’s sake I defer my anger,

for the sake of my praise I restrain it for you,

so that I may not cut you off.

10

See, I have refined you, but not like silver;

I have tested you in the furnace of adversity.

11

For my own sake, for my own sake, I do it,

for why should my name be profaned?

My glory I will not give to another.

 

12

Listen to me, O Jacob,

and Israel, whom I called:

I am He; I am the first,

and I am the last.

13

My hand laid the foundation of the earth,

and my right hand spread out the heavens;

when I summon them,

they stand at attention.

 

14

Assemble, all of you, and hear!

Who among them has declared these things?

The L ord loves him;

he shall perform his purpose on Babylon,

and his arm shall be against the Chaldeans.

15

I, even I, have spoken and called him,

I have brought him, and he will prosper in his way.

16

Draw near to me, hear this!

From the beginning I have not spoken in secret,

from the time it came to be I have been there.

And now the Lord G od has sent me and his spirit.

 

17

Thus says the L ord,

your Redeemer, the Holy One of Israel:

I am the L ord your God,

who teaches you for your own good,

who leads you in the way you should go.

18

O that you had paid attention to my commandments!

Then your prosperity would have been like a river,

and your success like the waves of the sea;

19

your offspring would have been like the sand,

and your descendants like its grains;

their name would never be cut off

or destroyed from before me.

 

20

Go out from Babylon, flee from Chaldea,

declare this with a shout of joy, proclaim it,

send it forth to the end of the earth;

say, “The L ord has redeemed his servant Jacob!”

21

They did not thirst when he led them through the deserts;

he made water flow for them from the rock;

he split open the rock and the water gushed out.

 

22

“There is no peace,” says the L ord, “for the wicked.”

 


5. I foretold to thee long ago. He again repeats the same statement, that the people, when they had been delivered from Babylon, might acknowledge the kindness of God, and might not ascribe this deliverance to idols or to fortune. If it be asked “Why does the Prophet mention idols, seeing that the Jews professed the worship of one God?” I reply, They had been corrupted by associating with the Gentiles, and had degenerated into superstitions, to such an extent, that they had entirely forgotten God. Ezekiel complains of this, that, in the vision in which he appeared to be carried to Jerusalem, he beheld the sanctuary of God polluted by various idols. (Ezekiel 8:3.) Not without reason, therefore, does he recall them to God as the only author of these events, that they may acknowledge that he has redeemed them.

Lest, perhaps, thou shouldest say. He means that the Jews will be inexcusable, if they do not acknowledge the kindness of God, when they shall have been emancipated from slavery; for what had been long ago foretold would not have happened by chance. God’s foreknowledge is therefore connected by the Prophet with his power; and he declares that he not only foresaw, but likewise accomplished these events. Here then, as in a mirror, we behold the wicked exercise of our understanding, which always contrives in what way it shall rob God of the praise which is due to him. Whenever he either assists us, or in any way is kind to us, he may be said to stretch out his hand and invite us to himself.

Yet the world, as if it purposely designed to make resistance, ascribes to others what has proceeded from God; as we see that in Popery all God’s benefits are attributed to dead saints, in such a manner as if God were sleeping a deep sleep. It is therefore necessary that the lamp of doctrine should shine, in order to regulate our judgment; for, in considering the works of God, we shall always go astray, if he do not go before and enlighten us by his word. But even now we find in many persons what Isaiah deplores in his nation, that, even after having been warned, they do not cease to make idols for themselves, which they clothe with the spoils taken from God. Peter and John loudly declared (Acts 3:12) that it was not by their own merits or excellence that they performed their miracles; but we see how the Papists load them with miracles against their will, and in spiteof their resistance. Although God does not now foretell the events which shall happen, yet the doctrine of the Law and of the Gospel will tend as powerfully to condemn our ingratitude as if the prophecies had attested those works of which God there declares himself to be the author.


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